4. I give thanks to my God. Having in the salutation secured for himself authority from the station assigned him, he now endeavors to procure favor for
his doctrine, by expressing his affection for them. In this way he soothes their
minds beforehand, that they may listen patiently to his reproofs.
4545 The same view of Paul’s design here is given by Theodoret: “Μέλλων κατηγορεῖν προθεραπεύει την ἀκοὴν ὥστε δεκτὴν γενέσθαι τὴν ιατρείαν;” — “As he is about to censure them, he soothes beforehand the organ of hearing, that the remedy to be applied may be the
more favorably received.”
— Ed
He persuades them of his affection for them by the following tokens — his discovering as much joy in the benefits bestowed
upon them, as if they had been conferred upon himself; and his declaring that he entertains a favorable opinion of them, and
has good hopes of them as to the future. Farther, he qualifies his congratulations in such a way as to give them no occasion
to be puffed up, as he traces up to God all the benefits that they possessed, that the entire
praise may redound to him, inasmuch as they are the fruits of his grace. It is as though he had said — “I congratulate
you indeed, but it is in such a way as to ascribe the praise to God.” His meaning, when he calls God his God, I have explained in my Commentary upon the Epistle to the Romans (Romans 1:8.) As Paul was not prepared to
flatter the Corinthians, so neither has he commended them on false grounds. For although all were not worthy of such commendations,
and though they corrupted many excellent gifts of God by ambition, yet the gifts themselves it became him not to despise,
because they were, in themselves, deserving of commendation. Farther, as the gifts of the Spirit are conferred for the edification
of all, it is with good reason that he enumerates them as gifts common to the whole Church.
4646 “Que chacun ha en son endroit;” — “Which every one has severally.”
But let us see what he commends in them.

For the grace, etc. This is a general term, for it comprehends blessings of every kind that they had obtained through means of the gospel.
For the term grace denotes here not the favor of God, but by metonymy
4747 A figure of speech, by which one term is put for another — the cause for the effect, the effect for the cause, etc. — Ed.
(μετωνυμικῶς), the gifts that he bestows upon men gratuitously. He immediately proceeds to specify particular instances, when he says
that they are enriched in all things, and specifies what those all things are — the doctrine and word of God. For in these riches it becomes Christians to abound; and they ought also to be esteemed
by us the more, and regarded by us as so much the more valuable, in proportion as they are ordinarily slighted. The phrase
in ipso (in him)I have preferred to retain, rather than render it per ipsum (by him,) because it has in my opinion more expressiveness and force. For we are enriched in Christ,inasmuch as we are members of his body, and are engrafted into him: nay more, being made one with him, he makes us share with
him in everything that he has received from the Father.

6. Even as the testimony, etc. Erasmus gives a different rendering, to this effect, “that by these things the testimony of Christ was confirmed in
them;” that is, by knowledge and by the word. The words,
however, convey another meaning, and if they are not wrested, the meaning is easy — that God has sealed the truth of his
gospel among the Corinthians, for the purpose of confirming it. Now, this might be done in two ways, either by miracles, or
by the inward testimony of the Holy Spirit. Chrysostom seems to understand it of miracles, but I take it in a larger sense;
and, first of all, it is certain, that the gospel is properly confirmed in our experience by faith, because it is only when
we
receive it by faith that we “set to our seal that God is true” (John 3:33.) And though I admit that miracles ought to have weight for the confirmation of it, yet we must go higher in search of the
origin, namely this, that the Spirit of God is the earnest and seal. Accordingly, I explain
these words in this manner — that the Corinthians excelled in knowledge, inasmuch as God had from the beginning given
efficacy to his gospel among them, and that not in one way merely, but had done so both by the internal influence of the Spirit,
and by excellence and variety of gifts, by miracles, and by all other helps. He calls the gospel the testimony of Christ, or respecting Christ, because the entire sum of it tends to discover Christ to us,

If any one prefers to take it in an active sense, on the ground that Christ is the primary author of the gospel, so that the
Apostles were nothing but secondary or inferior witnesses, I shall not much oppose it. I feel better satisfied, however, with
the former exposition. It is true that a little afterwards (1 Corinthians 2:1) the testimony of God
must, beyond all controversy, be taken in an active sense, as a passive signification would not be at all suitable. Here,
however, the case is different, and, what is more, that passage strengthens my view, as he immediately subjoins what it is
4848 “Quel est ce tesmoignage;” — “What this testimony is.”
— to know nothing but Christ. (1 Corinthians 2:2.)

7. So that ye come behind in no gift̔Υστερεισθαι means to be in want of what you would otherwise stand in need of.
4949 The word is used in this sense in the following passages: Luke 15:14; 2 Corinthians 11:9; Philippians
4:12; and Hebrews 11:37. The proper meaning is — to come too late for a thing, and so miss of it. Xenophon uses it in this sense. Αβροκόμας ὑστερησε τὢς μάχης: — “Abrocomas came too late for the battle.” The word occurs in the same sense in Hebews 4:1 and
Hebews 12:15. — Ed
He means, therefore, that the Corinthians abound in all the gifts of God, so as not to be in want of anything, as if
he had said, “The Lord has not merely honored you with the light of the gospel, but has eminently endowed you with all those
graces that may be of service to the saints for helping them forward in the way of salvation.” For he gives the name of gifts
(χαρίσματα) to those spiritual graces that are, as it were, means of salvation to the saints. But it is objected, on the other hand,
that the saints are never in such abundance as not to feel in want of graces to some extent, so that they must always of necessity
be “hungering and thirsting” (Matthew 5:6.) For where is the man that does not come far short of perfection? I answer, “As they are sufficiently endowed with needful
gifts, and are never in such destitution but that the Lord seasonably relieves their need; Paul on this ground ascribes to
them such wealth.” For the same reason he adds: waiting for the manifestation, meaning, that he does not ascribe to them such abundance as to leave nothing to be desired; but merely as much as will suffice,
until they shall have arrived at perfection. The participle waiting I understand in this sense,
“In the meantime while you are waiting.” Thus the meaning will be, “So that ye are in want of no gift in the meantime
while you are waiting for the day of perfected revelation, by which Christ our wisdom (1 Corinthians 1:30) will be fully manifested.”

8. Who will also confirm you. The relative here refers not to Christ, but to God, though the word God is the remoter antecedent. For the Apostle is going on with his congratulation, and as he has told them previously what he
thought of
them, so he now lets them know what hope he has of them as to the future, and this partly for the purpose of assuring
them still farther of his affection for them, and partly that he may exhort them by his own example to cherish the same hope.
It is as if he had said — Though the expectation of a salvation to come keeps you still in suspense, you ought nevertheless
to feel assured that the Lord will never forsake you, but will on the contrary increase what he has begun in you, that when
that
day comes on which

Blameless In his Epistles to the Ephesians and Colossians (Ephesians 1:4, and Colossians
1:22) he teaches that this is the end of our calling — that we may appear pure and unreproachable in the presence of Christ. It
is, however, to be observed, that this glorious purity is not in the first instance perfected in us; nay, rather, it goes
well with us if we are every day making progress in penitence, and are being purged from the sins (2 Peter 1:9) that expose us to the displeasure of God, until at length we put off, along with the mortal body, all the offscourings of
sin. Of the day of the Lord we shall have occasion to speak when we come to the fourth chapter.

9. God is faithful When the Scripture speaks of God as faithful the meaning in many cases is, that in God there is steadfastness and evenness
of tenor, so that what he begins he prosecutes to the end,
5050 Calvin probably refers to the following (among other) passagess: — 1 Thessalonians 5:24; 2 Thessalonians 3:3; Hebrews 10:23.
as Paul himself says elsewhere, that the calling of God is without repentance (Romans 11:29.) Hence, in my opinion, the meaning of this passage is, that God is steadfast in what he purposes. This being the case, he
consequently does not make sport as to his calling, but will unceasingly take care of his
work.
5151 “La vocation done qu’il fait d’un chacun des siens, n’est point un jeu, et en les appellant il ne se mocque point, ainsi il
entretiendra et pour suyura son ceuvre perpetuellement;” — “The calling, therefore, that he makes of each of his own, is not mere play; and in calling them he does not make sport,
but will unceasingly maintain and prosecute his work.”
From God’s past benefits we ought always to hope well as to the future. Paul, however, has something higher in view,
for he argues that the Corinthians cannot be cast off, having been once called by the Lord into Christ’s fellowship. To apprehend
fully, however, the force of this argument, let us observe first of all, that every one ought to regard his calling as a token
of his election. Farther, although one cannot judge with the same certainty as to another’s
election, yet we must always in the judgment of charity conclude that all that are called are called to salvation; I mean
efficaciously and fruitfully. Paul, however, directed his discourse to those in whom the word of the Lord had taken root,
and in whom some fruits of it had been produced.

Should any one object that many who have once received the word afterwards fall away, I answer that the Spirit alone is to
every one a faithful and sure witness of his election, upon which perseverance depends. This, however, did not stand in the
way of Paul’s being persuaded, in the judgment of charity, that the calling of the Corinthians would prove firm and immovable,
as being persons in whom he saw the tokens of God’s fatherly
benevolence. These things, however, do not by any means tend to beget carnal security, to divest us of which the Scriptures
frequently remind us of our weakness, but simply to confirm our confidence in the Lord. Now this was needful, in order that
their minds might not be disheartened on discovering so many faults, as he comes afterwards to present before their view.
The sum of all this may be stated thus, — that it is the part of Christian candor to hope well of all who have entered on
the
right way of salvation, and are still persevering in that course, notwithstanding that they are at the same time still
beset with really distempers. Every one of us, too, from the time of his being illuminated (Hebrews 10:32) by the Spirit of God in the knowledge of Christ, ought to conclude with certainty from this that he has been adopted by
the Lord to an inheritance of eternal life. For effectual
calling ought to be to believers an evidence of divine adoption; yet in the meantime we must all walk with fear and trembling (Philippians 2:12.) On this point I shall touch again to some extent when we come to the tenth chapter.

Into the fellowship. Instead of this rendering Erasmus translates it into partnership The old interpreter renders it society I have
preferred, however, to render it fellowship, as bringing out better the force of the Greek word κοινωνιας5252 Calvin in his Institutes, (volume 2,) after speaking of Christ’s being represented by Paul as “offered to us in the gospel with all the abundance
of heavenly blessings, with all his merits, all his righteousness, wisdom, and grace, without exception,” remarks — “And what
is meant by the fellowship κοινωνια of Christ, which, according to the same apostle (1 Corinthians 1:9) is offered to us in the gospel, all believers know.” — Ed
For this is the design of the gospel, that Christ may become ours, and that we may be engrafted into his body. Now when
the Father gives him to us in possession, he also communicates himself to us in him; and hence arises a participation in every
benefit. Paul’s argument, then, is this — “Since you have, by means of the gospel which you have received by faith, been called
into the fellowship of Christ, you have no reason to dread the danger
of death,
5353 “La mort et perdition;” — “Death and perdition.”
having been made partakers of him (Hebrews 3:14) who rose a conqueror over death.” In fine, when the Christian looks to himself he finds only occasion for trembling, or
rather for despair; but having been called into the fellowship of Christ, he ought, in so far as assurance of salvation is
concerned, to
think of himself no otherwise than as a member of Christ, so as to reckon all Christ’s benefits his own. Thus he will
obtain an unwavering hope of final perseverance, (as it is called,) if he reckons himself a member of him who is beyond all
hazard of falling away.

45 The same view of Paul’s design here is given by Theodoret: “Μέλλων κατηγορεῖν προθεραπεύει την ἀκοὴν ὥστε δεκτὴν γενέσθαι τὴν ιατρείαν;” — “As he is about to censure them, he soothes beforehand the organ of hearing, that the remedy to be applied may be the
more favorably received.”
— Ed

49 The word is used in this sense in the following passages: Luke 15:14; 2 Corinthians 11:9; Philippians
4:12; and Hebrews 11:37. The proper meaning is — to come too late for a thing, and so miss of it. Xenophon uses it in this sense. Αβροκόμας ὑστερησε τὢς μάχης: — “Abrocomas came too late for the battle.” The word occurs in the same sense in Hebews 4:1 and
Hebews 12:15. — Ed

51 “La vocation done qu’il fait d’un chacun des siens, n’est point un jeu, et en les appellant il ne se mocque point, ainsi il
entretiendra et pour suyura son ceuvre perpetuellement;” — “The calling, therefore, that he makes of each of his own, is not mere play; and in calling them he does not make sport,
but will unceasingly maintain and prosecute his work.”

52 Calvin in his Institutes, (volume 2,) after speaking of Christ’s being represented by Paul as “offered to us in the gospel with all the abundance
of heavenly blessings, with all his merits, all his righteousness, wisdom, and grace, without exception,” remarks — “And what
is meant by the fellowship κοινωνια of Christ, which, according to the same apostle (1 Corinthians 1:9) is offered to us in the gospel, all believers know.” — Ed